guide. He is about to publish a book called ’Il Guida Spirituale,’ which will appear with several approbations before it,—one by the general of the Franciscans, who is a Qualificator of the Inquisition, and another by a member of the society to which you are attached, Father Martin de Esparsa, also one of the Qualificators. This book, so authorized and recommended, cannot fail not only to escape censure, but to exert a powerful influence, and will doubtless be highly esteemed. Now the importance of Molinos’s doctrine lies in this, that he presses the point of frequent communion, and asserts that freedom from mortal sin is the only necessary qualification. At the same time he guards himself from the charge of innovation by the very title and the whole scope of his book, which is to insist upon the necessity of a spiritual director and guide. You will see at once what an important step is here gained; for the doctrine being once admitted that mortal sin only is a disqualification for receiving the sacrament, and the necessity of confession before communion being not expressed, the obligation of coming always to the priest, as the minister of the sacrament of penance, before every communion, cannot long be insisted upon. Indeed, it will become a rule by which all spiritual persons who adhere to Molinos’s method will conduct their penitents, that they may come to the sacrament when they find themselves out of the state of mortal sin, without going at every time to confession; and it is beginning to be observed already in Rome that those who, under the influence of this method, are becoming more strict in their lives, more retired and serious in their mental devotions, are become less zealous in their whole deportment as to the exterior parts of religion. They are not so assiduous at mass, nor in procuring masses for their friends, nor are they so frequent at confession or processions. I cannot tell you what a blessing I anticipate for mankind should this method be once allowed; what a freedom, what a force, what a reality religion would obtain! The time is ripe for it, and the world is prepared. The best men are giving their adherence; I entreat you to lend your aid. The Jesuits are wavering; they have not yet decided whether the new method will prevail or not. The least matter will turn the scale. You may think that it is of little importance which side you take, but if so, you are mistaken. You are not perhaps aware of the high estimation in which the reports and letters which have preceded you have caused you to be held at the Jesuits’ College. You are supposed to have great influence with the English Catholics and Protestant Episcopalians, and the idea of promoting Catholic progress in England is the dearest to the mind of the Roman Ecclesiastic." Inglesant listened to the Count attentively, and did not immediately reply. At last he said,—